\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/p>\n\n\n\n FIRST IS THE GREAT COMMANDMENTS: “The first of all the commandments is, Hear, O Israel; The Lord our God is one Lord: And thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength: this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbour as thyself. There is none other commandment greater than these<\/em>” (Mark 12:29-31). <\/p>\n\n\n\n \u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/p>\n\n\n\n WHAT THEN IS LOVE? In a general sense love is benevolence, good will; that disposition of heart which inclines men to think favorably of their fellow men, and to do them good. In a theological sense, it includes supreme love to God, and universal good will to men. While this IS from an older definition of Charity, which IS rendered in the King James Bible from the same Greek word agape<\/em> which IS generally rendered as Love, we should amend our own definition here to include the idea that in the reality of Love a man will accord to ALL men ALL things that he would accord to himself and to say that Love IS our thoughts and attitude of the equality of ALL men regardless of their outward nature or appearance…that ALL ARE equally children of Our One God.<\/p>\n\n\n\n \u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/p>\n\n\n\n PLUS THE EVER IMPORTANT AND HIGH IDEAL TAUGHT TO US BY THE CHRIST: “Therefore all things whatsoever ye would that men should do to you, do ye even so to them<\/em>” (Matthew 7:12).<\/p>\n\n\n\n \u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9\u2022\u0391\u03a9<\/em><\/p>\n\n\n\n We ended the last essay with the conclusion of our view of the Life of man in this world from his birth into vanity<\/em>, through his Repentance <\/strong><\/em>and Transformation <\/strong><\/em>and finally to his “adoption, to wit, the redemption of our body<\/em>“. This threefold Path IS the Way “into the glorious liberty of the children of God<\/em>” for ALL men regardless of religion or culture and we should try to understand the universality of this journey. While this journey IS shown to us by the Christian Apostle Paul, it IS NOT a specifically Christian journey and we should remember that those to whom Paul writes in Rome ARE early followers of Jesus and likely from many different cultures. The ideas of Repentance<\/strong><\/em>, Transformation <\/strong>and Redemption <\/em><\/strong>ARE universal accomplishments of ALL saintly <\/em>people from the Christian to the Hindu to the Muslim and to the Jew, plus ALL other religious observances. In Repentance <\/strong><\/em>we have the change of heart <\/em>that overtakes a man whose Life had been carnally oriented from the time of his birth into vanity<\/em>, through his nurturing and indoctrination into the carnal way and then through his experiences as a man in this world. The carnal Life IS ALL that a man Truly knows and we should understand that exposure to a doctrinal religion DOES NOT in itself change this dynamic.<\/p>\n\n\n\n Repentance <\/em><\/strong>can come about in a number of ways including a predisposition to deeper spiritual ideas that can come upon a man who can hear and heed the prompting of his own Soul. This predisposition IS perhaps based on one’s karmic response from a past Life in this world; here the Soul IS born into a Life that can enable a quicker transition and there IS much that can be said here regarding such ideas as ‘child prodigy’, and others with unusual talents. That a Soul IS born into such a Life IS NO guarantee of success however as vanity<\/em> still plays a large part and one’s prodigiousness can be channeled into non spiritual areas which seems to be path of least resistance and IS the case for most. For the man who can overcome his his nurturing, indoctrination and experience, predisposed to deeper spiritual ideas or NOT, and hear the prompting of his own Soul over the din of daily living, Repentance <\/em><\/strong>IS the first step in his journey. We should understand here that this first step can come about at any point in one’s Life. Repentance <\/em><\/strong>IS simply a man’s acceding to the changes that ARE prompted by the Soul and we should note here that doctrinal religions DO NOT play a part in this change and often inhibit it. While a man predisposed to such a change may or may NOT accomplish it, there ARE other factors that can lead a man to seek out the Truth through the world’s religions be it his own or another that interests him. What should be avoided in most ALL cases however IS following a doctrinal path as most ALL dilute and alter the Truths that ARE each religion’s foundation. This IS especially True in Christianity as most ALL Christian doctrines set out a path that IS ofttimes contrary to the words of the Master and His apostles. This IS likely True in other religions as well and can be readily seen in Judaism whose mitzvah and traditions were railed against by Jesus as being contrary to the Truth that they had received. Islam IS another example where distinctly different sects offer teachings that ARE contrary to the Truths that were brought to men by Muhammad. The divergence from the Truth can be clearly seen in the most radical sects that promote an often violent interpretation of Islam to achieve political goals.<\/p>\n\n\n\n Perhaps the most religious confusion however IS found in Christianity where for two thousand years the very nature of the Master as the Christ has been misinterpreted based upon the ideas of men. It IS for this reason that we should understand that His words saying “This people honoureth me with their lips, but their heart is far from me. Howbeit in vain do they worship me, teaching for doctrines the commandments of men<\/em>” (Mark 7:6-7) ARE an eternal Truth that encompasses ALL religions. In True Repentance <\/em><\/strong>one must overcome the doctrines that had heretofore governed his thinking and step out in search of greater Truths. In Repentance <\/em><\/strong>we change the focus <\/em>of our lives along with the thoughts and ideas that we may have developed over many years of nurturing, indoctrination and experience and while this IS a difficult task for ALL, it IS more difficult for those ‘bound’ to their doctrinal ideas. While predisposition to seeking a greater spiritual understanding can lead many to the Truth, there ARE other factors that will enable a man to seek out the Truth. Among these ARE dissatisfaction with one’s Life or perhaps a sudden realization <\/em><\/strong>that what one thought was Truth IS NOT. Regardless of the reasons for change, Repentance <\/em><\/strong>IS the first step and one where a man acknowledges that he must follow a better Way. While the idea of Repentance <\/em><\/strong>has been diluted by a misunderstanding of what it means, the idea IS yet our first step toward “the glorious liberty of the children of God<\/em>“. We should remember here that Repentance <\/em><\/strong>was also the first edict pronounced by the Master according to the gospels. In Matthew we read that after Jesus’ baptism by John the Baptist that “From that time Jesus began to preach, and to say, Repent: for the kingdom of heaven is at hand<\/em>” (Matthew 4:17). Mark’s Gospel offers us a similar story saying that the Master’s words were “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel<\/em>” (Mark 1:15). Luke’s Gospel DOES NOT contain this reference to Repentance<\/em><\/strong>; Luke chose instead to tell the story of Jesus going to the “into the synagogue on the sabbath day<\/em>” where He read from “the book of the prophet Esaias<\/em>” (Luke 4:16, 17). According to Mark, Repentance <\/em><\/strong>was also the first spiritual instruction given by Jesus’ disciples; we read that “they went out, and preached that men should repent<\/em>” (Mark 6:12). This IS NOT included in the other synoptic gospels and IS one of the many differences between the synoptic gospels. <\/p>\n\n\n\n Nonetheless, the idea of Repentance <\/em><\/strong>IS the first tenet offered by the Master and one which IS NOT seriously addressed in most ALL of the church. The word Repent <\/strong><\/em>IS from the Greek word metanoeo<\/em> which the lexicon defines as: to change one’s mind, i.e. to repent; to change one’s mind for better, heartily to amend with abhorrence of one’s past sins<\/em> 2<\/sup>. While the reality of the idea IS included in these words, the lexicon fails to give the word the same attention as DID the Master in the sayings above. Repentance <\/strong><\/em>IS to change one’s mind<\/em> and it IS to change one’s mind for better<\/em> but the relationship to one’s past sins<\/em> IS NOT a valid point of view. It IS likely the result of the discussion between the Master and His apostles where we read that “It is impossible but that offences will come: but woe unto him, through whom they come! It were better for him that a millstone were hanged about his neck, and he cast into the sea, than that he should offend one of these little ones. Take heed to yourselves: If thy brother trespass against thee, rebuke him; and if he repent, forgive him. And if he trespass against thee seven times in a day, and seven times in a day turn again to thee, saying, I repent; thou shalt forgive him<\/em>” (Luke 17:1-4). In this we should try to see that the idea of Repentance <\/em><\/strong>IS offered against a specific idea, that of forgiveness<\/em>. We should try to see that these words in NO way limit our view of Repentance <\/em><\/strong>and that the emphasis of the idea must remain with the Master’s words as His first tenet. This dilution of the idea of metanoeo <\/em>has been reflected in secular dictionaries as well. Today’s dictionary that that the word Repent <\/em><\/strong>means: to feel sorry, self-reproachful, or contrite for past conduct; regret or be conscience-stricken about a past action, attitude, etc<\/em>. and to feel such sorrow for sin or fault as to be disposed to change one’s life for the better; be penitent<\/em>*. While the second definition contains the seeds of True Repentance<\/strong><\/em>, to change one’s life for the better<\/em>, this IS NOT the common idea that is used in society. Our dictionary also offers some defining ideas for when Repentance <\/em><\/strong>IS used ‘with an object’; here they say that to Repent <\/strong><\/em>IS: to remember or regard with self-reproach or contrition; to feel sorry for; regret<\/em>*.<\/p>\n\n\n\n Webster’s 1828 Dictionary DOES NOT include a reference to Repent <\/em><\/strong>save for a botanical one but they DO address the idea through the word Repentance<\/strong><\/em>. There we read that Repentance <\/strong><\/em>IS: Sorrow for any thing done or said; the pain or grief which a person experiences in consequence of the injury or inconvenience produced by his own conduct<\/em> 1<\/sup>. This IS akin to the common understanding of both words, Repent <\/em><\/strong>and Repentance<\/em><\/strong>. Webster’s goes on to cite a ‘theological’ definition that says: In theology, the pain, regret or affliction which a person feels on account of his past conduct, because it exposes him to punishment. This sorrow proceeding merely from the fear of punishment, is called legal repentance, as being excited by the terrors of legal penalties, and it may exist without an amendment of life<\/em> 1<\/sup>. It IS the amendment of life<\/em> that Truly defines the idea of Repentance <\/strong><\/em>and here the theological idea DOES NOT require it. At the end they add the idea that: Real penitence; sorrow or deep contrition for sin, as an offense and dishonor to God, a violation of his holy law, and the basest ingratitude towards a Being of infinite benevolence. This is called evangelical repentance, and is accompanied and followed by amendment of life<\/em> 1<\/sup>. This last entry shows us the reality of an amendment of life<\/em> while the criteria attached IS purely doctrinal in nature. Repentance <\/em><\/strong>DOES NOT require that one sin as the idea IS commonly understood; Repentance <\/strong><\/em>ONLY concerns the amendment of life<\/em> regardless of any ‘sinful’ reason for that change. Strong’s offers us a more literal way of understanding the word metanoeo <\/em>saying that it IS: to think differently or afterwards, i.e. reconsider (morally, feel compunction)<\/em> 9a<\/sup>. There IS naught here that reflects upon the Master’s use of the word. While Thayer’s gives us the same ideas as the lexicon, Vine’s defines metanoeo <\/em>as: lit., “to perceive afterwards” (meta, “after,” implying “change,” noeo, “to perceive;” nous, “the mind, the seat of moral reflection”), in contrast to pronoeo, “to perceive beforehand,” hence signifies “to change one’s mind or purpose,<\/strong>” always, in the NT, involving a change for the better, an amendment<\/em> 9b<\/sup>.<\/p>\n\n\n\n Vine’s captures the idea of change <\/em>which IS the most primary idea to take from the Greek word and the English Translation. For the Greek word metanoia<\/em>, the noun form of the idea, Vine’s tells us that it IS: afterthought, change of mind, repentance, corresponds in meaning to A, No. 1<\/em> 9b<\/sup>, where A1 IS the defining idea from Vines above; we mention this because they add that: As regards “repentance” from sin<\/em>: the requirement by God on man’s part is set forth, e.g., in Mat 3:8<\/em> 9b<\/sup> which IS John the Baptist’s telling the Pharisees and Sadducees to: “Bring forth therefore fruits meet for repentance<\/em>” (Matthew 3:8). While the idea that Repentance <\/strong><\/em>IS: the requirement by God on man’s part<\/em> IS our general point, Vine’s DOES NOT affiliate such a requirement <\/em>with the verses we cite above from the Master, verses that ARE as much a commandment and more. This brings us to Vincent whose words we often use for our understanding of Repentance <\/em><\/strong>and its importance in the spiritual journey of everyman; Vincent tells us:<\/p>\n\n\n\n Repent [\u03bc\u03b5\u03c4\u03b1\u03bd\u03bf\u03b5\u03b9\u03c4\u03b5]\u00a0. A word compounded of the preposition meta, after, with; and the verb noew, to perceive, and to think, as the result of perceiving or observing. In this compound the preposition combines the two meanings of time and change, which may be denoted by after and different; so that the whole compound means to think differently after. Metanoia (repentance) is therefore, primarily, an after – thought, different from the former thought; then, a change of mind which issues in regret and in change of conduct. These latter ideas, however, have been imported into the word by scriptural usage, and do not lie in it etymologically nor by primary usage. Repentance, then, has been rightly defined as “Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice.” Sorrow is not, as is popularly conceived, the primary nor the prominent notion of the word <\/em>4<\/sup>.<\/em><\/p>\n\n\n\n Vincent’s words build upon the ideas given to us by Thayer’s and the lexicon, by Strong’s and by Vine’s as well as the defining ideas offered in our dictionaries. For us the point IS simply that Repentance <\/strong><\/em>IS: Such a virtuous alteration of the mind and purpose as begets a like virtuous change in the life and practice<\/em> 4<\/sup>. These words reflect the importance that the Master places upon the idea in saying such things as “Repent: for the kingdom of heaven is at hand<\/em>” and “The time is fulfilled, and the kingdom of God is at hand: repent ye, and believe the gospel<\/em>“. Here, the gospel reference IS more than the idea of ‘good news’ as many render the idea, nor IS it a reference to the four gospels that ARE the center point of the New Testament as these had NOT yet been written. In usage the idea seems to be that euaggelion <\/em>IS a reference to the words of Jesus and then the words of Paul who uses the word frequently and often in reference to “my gospel<\/em>” (Romans 2:16, 16:25). From this usage and such ideas as Jesus’ “preaching the gospel of the kingdom<\/em>” (Matthew 4:23) and that His apostles “departed, and went through the towns, preaching the gospel<\/em>” (Luke 9:6) we should try to see that the gospel, while perhaps ‘good news’, IS the reality of the words of the Lord before Christ and then the words of the Master which were later compiled into a series of books called the gospels. The idea of the Master’s words then that we should “repent ye, and believe the gospel<\/em>” should show us that we should attend to the word of God….that we should keep His words<\/em> and the commandments.<\/p>\n\n\n\n In Repentance <\/strong><\/em>we have change, virtuous change<\/em> as Vincent tells us and this IS perhaps the most important aspect of the spiritual journey of everyman. Repentance <\/strong><\/em>IS our starting point, it IS the point where the focus <\/em>of one’s Life comes off of the self and the things of the self and IS consciously placed upon the things of God. The importance of this idea of focus <\/em>IS shown to us by the Master albeit without using the word. Jesus tells us “where your treasure is, there will your heart be also<\/em>” (Matthew 6:21); in this context our treasure <\/em>IS whatsoever IS important to us; our treasure <\/em>is that which takes our attention…..our treasure <\/em>IS our focus<\/em>. This change of focus <\/em>IS NOT merely a mental exercise however, it IS a concerted change of the direction of one’s heretofore carnal Life and it sets the stage so to speak for the next step in our spiritual journey, Transformation<\/strong><\/em>. Paul tells us about this Transformation <\/strong><\/em>in a verse we often refer to; the apostle tells us “be not conformed to this world: but be ye transformed by the renewing of your mind, that ye may prove what is that good, and acceptable, and perfect, will of God<\/em>” (Romans 12:2). Here the word Transformed<\/em><\/strong> IS from the Greek word metamorphoo <\/em>which IS also the origin of the English word metamorphosis<\/em>. Metamorphoo <\/em>IS also rendered as transfigure <\/em><\/strong>in the gospels denoting the transfiguration <\/em><\/strong>of the Master and it IS rendered once as change <\/em>in a verse where the change <\/em>IS dynamic. Paul tells us “But we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord<\/em>” (2 Corinthians 3:18) and here we should perhaps see our own individual Transfiguration<\/em><\/strong>. We should NOT confuse these ideas however; from our perspective as men in this world the change that we should see in Repentance <\/strong><\/em>IS a change of focus<\/em> that leads to a change in one’s life and practice<\/em>. This latter change IS our metamorphoo<\/em> and our metamorphosis<\/em> which IS the actual virtuous change in the life and practice<\/em>. Perhaps we could see these stages as that Repentance <\/strong><\/em>IS our decision to change while our Transformation <\/em><\/strong>IS the actual change. <\/p>\n\n\n\n The final change of Transfiguration <\/em><\/strong>IS beyond our ken and the gospel reports of this should show us the deep spiritual nature of what can perhaps be the finality of our journey. This final part IS perhaps what we said at the start of this essay as we followed: the Life of man in this world from his birth into vanity<\/em>, through his Repentance <\/strong><\/em>and Transformation <\/strong><\/em>and finally to his “adoption, to wit, the redemption of our body<\/em>“. Can we see how that this “adoption, to wit, the redemption of our body<\/em>” can lead to our own Transfiguration<\/em><\/strong>? From our human perspective sans the fullness of our Transformation<\/strong><\/em>, we can ONLY surmise what Life holds for the man who IS fully Transformed <\/em><\/strong>and, to be sure, this Transformation <\/strong><\/em>IS the essence of our spiritual journey. From Paul’s words to the Romans we should try to see that the changes wrought by our Transformation <\/strong><\/em>ARE indeed dynamic as it allows us to “prove what is that good, and acceptable, and perfect, will of God<\/em>“. The rendering of dokimazo <\/em>as prove <\/em>can inhibit our understanding of this dynamic result and in past essays we have used the idea that we can “ We should understand here that KNOWING God IS the objective, perhaps the Truest objective of Life. Other objectives such as the one that we have been studying can be seen as rungs on the ladder that leads to our KNOWING God and we should understand that this KNOWING, like ALL spiritual advances, comes upon us by measure<\/em>. From our discussions on the eighth chapter of Romans, we find that our objective IS to “be prove<\/s> discern what is that good, and acceptable, and perfect, will of God<\/em>“. While Strong’s tells us that dokimazo <\/em>IS: to test (literally or figuratively)<\/em>9a<\/sup>, Thayer’s offers two defining ideas. First they tell us that dokimazo <\/em>IS: to test, examine, prove, scrutinize<\/em> and second they tell us that the idea IS to recognize as genuine after examination, to approve, deem worthy<\/em>. In recognizing as genuine after examination<\/em> we can perhaps see the idea of discernment <\/em>which idea IS used by several bible translations. The Greek word IS rendered as discern <\/em>in Luke’s Gospel where we read “Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time?<\/em>” (Luke 12:56). The point here IS simply that in our Transformation <\/em><\/strong>we come to be able to discern <\/em>“that good, and acceptable, and perfect, will of God<\/em>“. This IS the result, the reward <\/em>if you will, of our Transformation<\/strong><\/em>: that we come to KNOW God. <\/p>\n\n\n\ndelivered<\/s> made free from the bondage of corruption into the glorious liberty of the children of God<\/em>“. This idea of being Truly among the “children of God<\/em>” should be understood as the